Chinese
那清诵。 顶礼阿底跋遮那。 10 第十二，阿比的意义是：这大多是其他词的连接小词，因此，虽然在开头也有可能，但大多出现在结尾。开头放置的例证是：阿比匝尼，也就是其他；阿比户，虽说是这样；像这样结尾有的是：达塔阿比那，就是那样；亚塔阿比尼，就是无论怎样；因此，也达若阿比；无论哪个，其他也，约阿比哦。怎么样也，亚塔阿比那玛。这是放在中间的。阿比科那的词，也是也、又、也的意义。 11 第十三，阿底的意义是：优越，阿底夏亚；阿底玛扎，没有间断；阿底瓦达，超越的词；阿底布让玛，非常地转；阿底萨ra，呕吐；过去的时，阿底达；阿底布ra悉达，是说，极度明显，著名且成立。阿底，大多是非常的意义。 9 第十四，苏的意义是：苏是美好、美丽和安乐，极好、良好和优越的意义。做容易的和珍爱的财物，等等，对所有这些方面都适用。苏提，名为贤善；苏巴户，是好臂膀等。大多用在美好的意义上。苏茹巴是容貌美丽，善逝，名为苏嘎达。苏巴扎ra是极好，对极喜悦也，苏ra达。苏格热达是善作，好年成，生育兴旺，苏巴克西。苏比修达，是说，极为清净等等。非常的意义也有很多。容易获得的意义，苏拉巴。苏赫热德，心中珍爱。苏嘎ra亚，做容易。清净的意，苏玛那。 20 第十五，乌的意义是：兴盛是乌策拉，繁荣、兴盛、生长和出现，显现等是乌达亚。乌策巴那，是出生。喜庆也，乌策萨瓦。北方、殊胜和过去，上师、后来，乌达ra。乌达玛也，是殊胜。乌达达那，是总结词，简要显示是乌德de夏。乌恰ra那，说和表达。乌德嘎达和乌策嘎扎，翁嘎ra三者依次是，分开和份额大，宣告。 19 第十六，阿比的意义是：这大多是显现的意义，虽然用，其他也有。阿比木卡，面向显现。阿比布，是压伏。阿比克沙那
English
Na Qing recites. Homage to Adhibacana. 10 Twelfth, the meaning of Abi is: This is mostly a connecting particle of other words, so although it is possible at the beginning, it mostly appears at the end. The example placed at the beginning is: Abi Zani, which is also other; Abi Hu, although it is said to be so; like this, the ones at the end are: Data Abi Na, that is how it is; Yata Abi Ni, that is no matter how; therefore, also Daro Abi; no matter which one, also other, Yo Abi o. No matter what, Yata Abi Nama. This is placed in the middle. The word Abi Kona also means also, again, and also. 11 Thirteenth, the meaning of Ati is: Excellent, Atishaya; Ati Matra, without interruption; Ati Vada, a word of transcendence; Ati Bhrama, extremely turning; Ati Sara, vomiting; past tense, Atita; Ati Bra Siddha, it is said, extremely obvious, famous and established. Ati, mostly means very. 9 Fourteenth, the meaning of Su is: Su is good, beautiful and peaceful, the meaning of excellent, good and superior. Easy to do and cherished possessions, etc., apply to all these aspects. Su Ti, named Virtuous; Su Bahu, is good arms, etc. Mostly used in the meaning of good. Su Rupa is beautiful appearance, Sugata is named. Su Bhadra is excellent, also for great joy, Su Rata. Su Krta is well done, good year, prosperous birth, Su Bhakshi. Su Vishuddha, it is said, extremely pure, etc. There are also many meanings of very. The meaning of easy to obtain, Su Labha. Su Hrid, cherish in the heart. Su Kara Ya, easy to do. Pure mind, Su Mana. 20 Fifteenth, the meaning of Ut is: Prosperity is Utpala, prosperity, flourishing, growth and appearance, manifestation etc. are Udaya. Utpanna, is birth. Celebration also, Utsava. North, supreme and past, Lama, later, Uttara. Uttama also, is supreme. Uddana, is a summary word, brief display is UddeSha. Uccharana, speaking and expressing. Udghata and Utkata, Ungara three in order, separate and large share, announcement. 19 Sixteenth, the meaning of Abhi is: This is mostly the meaning of manifestation, although used, there are others. Abhimukha, facing manifestation. Abhibhu, is suppression. Abhikshana
Chinese
又、又。 名为阿毗达那。阿భ్యुदय 显现增上。阿毗ध्या名为贪心。阿毗प्राय 意乐也。阿毗邬波伽摩，极著名为承诺。阿毗提耶，所说也。10 十七、波罗底之义： 答为波罗底嚩匝那。影像为波罗底尾木巴。波罗底西达，夺取施予之物。波罗底吉惹拏，树枝也。波罗底瑟耻达，遮止也。波罗底嚩那，不和合。现量则为波罗底雅恰。忏悔供养，波罗底提舍那。智慧，波罗底婆那。缘起名为波罗底雅雅。水岸，波罗底然匝，以及波罗底伽和波罗底嘉。愤怒和誓言也。身像为波罗底摩那。波罗底嚩达，关联，以及波罗底仡哩合拏，说是进入之义。树枝繁茂之义，夏嘎波罗底，于末尾接合者，亦有此义。14 十八、波日之义： 名目为波日雅雅。波日央嘎是跏趺坐，亦可指卧具。圆满为波日演达。完全摧毁为波日伽。波日波罗或波日沙，说是眷属亲近之名。波日弥达，以智慧衡量。波日拏摩，回向和完全转变之义。波日舍什提达，以及波日尾达，完全围绕。波日伊达是小。诅咒为波日提婆那。受用，说是波日婆伽。一切行为，波日波罗匝嘎。波日嘎拉，是支分之义，也指总集。26 十九、邬波之义： 邬波雅那、邬波哈惹。 邬波格拉杭、邬波达。 此四者为出生和供养，以及请托、礼敬之名。 邬波摩那、邬波摩。 比喻和近量二者皆可指。 邬波扎瓦，近害、损害。 邬波西达，自性也。 邬波惹达，舍弃也。 座垫床榻，说是邬波达。 邬波修是隐没。 邬波雅是方便。 卧具，说是邬波达那。 邬波里是近处围绕。 邬波瓦达，责难。 邬波提雅义，亲教师也。 邬波那，名为受持近住。 邬波萨是斋戒。 近变和损害者，称为邬波萨尔嘎。 邬波尼亚瓦，近处安置。 邬波拉嘎也是近变，以及安置于道和
English
Again, and again. It is called Abhidhāna. Abhyudaya is manifest and supreme. Abhidhyā is called greed. Abhiprāya is intention. Abhi-upagama is very famous for promising. Abhidheya is what is to be said. 10 Seventeenth, the meaning of Prati: Answer is Prativacana. Image is Pratibimba. Pratihita, stealing what is given. Pratikirṇa is a branch. Pratiṣṭhita is rejection. Pratibanna is disagreement. Direct perception is Pratyakṣa. Confession and offering, Pratideśana. Wisdom, Pratibhāna. Condition is called Pratyaya. Water's edge, Pratirañca, and Pratigha and Pratijña. Anger and vows too. Statue is Pratima. Pratibandha, connection, and Pratigṛhṇa, is said to mean entering. The meaning of flourishing branches, Śākhā Prati, those joined at the end, also have this meaning. 14 Eighteenth, the meaning of Pari: Categories are called Paryāya. Paryaṅka is the lotus position, and can also refer to bedding. Complete is Paryanta. Completely destroying is Parigha. Paripara or Pariṣa, is said to be the name of attendants and closeness. Parimita, measured by wisdom. Pariṇāma, dedication and the meaning of complete transformation. Pariśeṣṭita, and Parivitta, completely surrounded. Parītta is small. Cursing is Paridevana. Enjoyment, is said to be Paribhoga. All actions, Pariprajaka. Parikara, is the meaning of limbs, and also refers to collection. 26 Nineteenth, the meaning of Upa: Upāyana, Upahara. Upagrahaṃ, Upadhā. These four are the names of birth and offering, as well as request and reverence. Upamana, Upamā. Both metaphor and approximation can refer to it. Upadrava, near harm, damage. Upāhita, is nature. Uparata, is abandonment. Seat cushion and bed, is called Upadha. Upāśu is concealment. Upāya is method. Bedding, is called Upadhāna. Upali is nearby surrounding. Upavada, accusation. Upadhyāyi, is the preceptor. Upana, is called taking close dwelling. Upāsa is fasting. Near change and harmer, is called Upasarga. Upanyava, placing nearby. Uparaga is also near change, and placing on the path and
Chinese
第十九，第二十个“sam”的意义是： “sambhāra”和“saṃketa”是资粮和记号。 “kun 'dzin sandhāra”是丰饶，“saṃgṛdhi”。 “kun 'byung samudaya”是总，“svamāna”。 执着障碍“sama saṃga”，拂尘“saṃkara”。 “samyak”是正确，“saṃjñā”是名。 “samāgama”是会面和相遇。 “santāna”是因。 述说和集合是“sadgīti”。 集合是“saṃgraha”。 时间和记号和领悟和， 经论宗派誓言上， 称为“samaya”。 “saṃsthānaṃ”是形状。 “sambandha”说是关系。 疑惑是“saṃśaya”。 聚集的意思是“sandoha”。 总的行为是“samācāra”， “samanta”是全部。 正确胜利是“rāṭaṭ”。 “santarpa”是满足。 变化也是“sañcara”。 “saṃprīta”是世俗。 交战是“saṃgrāma”。 “saṃhata”是紧密。 集合是“sañcaya”。 “saṃkhyā”是数字的名称， “saṃbatsara”是时节的年。 圆满是“saṃbanna”。 这二十个近音变中， 迦旃延两种学派各自，也有次第不相同的情况。 这里所说的也是， 和学问班智达旃陀罗郭弥的论典次第相同。 如果次第不一致，像“阿努”等“恩古尔”等那样，只需要认识不同之处， 本来体性相同，意义上没有差别。 “sam”在这个学派中，通常说是第四个近音变，但在这里列为第二十个， 是为了开始是“pra”，结尾是“sam”，使词语清晰美好的缘故。 ༈ pra pā rā pa sa ma nva va nir du rbyād，nya dha yo 'bhya ti sū da bha ya prati paryu pa。 这是与此学派相符的次第，连接近音变的总结。 ༈迦拉巴派的次第是：pra和pāra ni nir utra dur sam。 bi和aba anu pari和。 abhi adhi prati su和āṅ。 ati aba api uba。 对此，圣者旃陀罗郭弥， 对近音变作了简略的解释。 班智达嘎达瓦的解释稍微详细。 自宗声明语法中也有很多，但没有见到。 后来藏地的译师法护贤，看了很多汉文书籍，收集了所有找到的解释，因此详细内容可以在那些里面了解。 然而后面的这个
English
XIX. 20. The meaning of "sam": "Sambhāra" and "saṃketa" are accumulation and sign. "Kun 'dzin sandhāra" is abundance, "saṃgṛdhi." "Kun 'byung samudaya" is total, "svamāna." Attachment obstacle "sama saṃga," duster "saṃkara." "Samyak" is correct, "saṃjñā" is name. "Samāgama" is meeting and encounter. "Santāna" is cause. Speaking and gathering is "sadgīti." Gathering is "saṃgraha." Time and sign and realization and, On scriptures, doctrines, and vows, It is called "samaya." "Saṃsthānaṃ" is shape. "Sambandha" is said to be relationship. Doubt is "saṃśaya." The meaning of gathering is "sandoha." Total behavior is "samācāra," "Samanta" is all. Correct victory is "rāṭaṭ." "Santarpa" is satisfaction. Change is also "sañcara." "Saṃprīta" is mundane. Battle is "saṃgrāma." "Saṃhata" is tight. Gathering is "sañcaya." "Saṃkhyā" is the name of number, "Saṃbatsara" is the year of season. Perfection is "saṃbanna." Among these twenty prefixes, Each of the two systems of Kātyāyana, also has different orders. What is said here is also, the same order as the treatise of the scholar Candragomin. If the order is not the same, like "anu" etc., "ṅgur" etc., it is only necessary to recognize the differences, Originally, the nature is the same, so there is no difference in meaning. "Sam" is usually said to be the fourth prefix in this system, but it is listed as the twentieth here, Because the beginning is "pra" and the end is "sam," it is for the sake of clear and beautiful words. ༈ pra pā rā pa sa ma nva va nir du rbyād，nya dha yo 'bhya ti sū da bha ya prati paryu pa. This is a summary of connecting prefixes according to the order that matches this system. ༈ The order of the Kalāpa school is: pra and pāra ni nir utra dur sam. bi and aba anu pari and. abhi adhi prati su and āṅ. ati aba api uba. To this, the noble Candragomin, Made a brief explanation of the prefixes. The explanation of Paṇḍita Ghaṭāva is slightly more detailed. There also seem to be many in the self-proclaimed grammar of Sarasvatī, but I have not seen them. Later, the translator Dharma Protection Goodness in Tibet, after seeing many Chinese books, collected all the explanations he found, so the details can be understood in those. However, this later one